KURANDAN DERSLER ÇIKARMAK 🌐

  🕋  After Hajj:  The Return of Consciousness The Qur’an emphasizes three fundamental principles regarding the post-Hajj period: Returning with remembrance (dhikr) and God-centered awareness, Resuming social responsibilities, Behavioral transformation and alignment with tawḥīd (Divine Oneness). 1. Returning with Dhikr and a God-Centered Memory “When you have completed your rites of Hajj, remember Allah as you used to remember your forefathers—or with even greater remembrance.” (Surah al-Baqarah 2:200) After Hajj, the believer is no longer to be preoccupied with tribal pride, ancestral boasting, or cultural ego. The focus must now be Divine consciousness and a tawḥīd-centered orientation. 2. Supplication: Balancing the World and the Hereafter “Among the people is one who says, ‘Our Lord, give us in this world,’ and he will have no share in the Hereafter.” “But among them is he who says, ‘Our Lord, grant us good in this world and good in the Hereaft...

 🕋 From ʿArafāt to Ghazā:  The Revival of Hajj Consciousness Hajj is not merely a journey—it is the foundation of a community built upon knowledge, collective decision-making, and conscious submission. One is recognized in ʿArafāt, reflects in Muzdalifah, is tested in Minā, and is spiritually revived around the Sacred House. ʿArafāt: The Place of Awareness and Revival through Decision In the Qur’an, the word ʿArafāt is mentioned directly only once: “When you stand at ʿArafāt during Hajj, remember Allah...” (Surah al-Baqarah 2:198) The word ʿArafāt stems from the root ʿarafa (عرف) , which means: to know, to recognize, to become aware, to distinguish. Thus, standing at ʿArafāt ( wuqūf ) is not a mere physical pause; it is: a conscious witnessing, an encounter with truth, a confrontation with one’s own self and reality. Trade, Remembrance, and Collective Decision in Hajj The same verse continues: “There is no blame upon you for seeking t...

🕋 🔧 Safa, Marwa and Bayt    The Construction of Abraham: A Qur'an-Centered Symbolic Reading on the House, Safa, Marwa, and Fire 1. The Center: Abraham and the House In the Qur’an, Abraham is the pioneering consciousness who constructs “the first house established for humankind” (Āl ʿImrān 3:96). This House : Offers safety and security (Baqarah 2:125) Functions as a refuge Represents orientation (qibla) Becomes the center of a society living with the awareness of Divine Unity (tawḥīd) 2. Geography: The House Below; Safa and Marwa Elevated The Kaaba is situated at the lowest point of the valley—central, yet humble and sheltering. Safa and Marwa are natural stone hills in the surrounding area—high, firm, and serving metaphorically as bridges between earth and sky. 3. Construction Materials: Foundation from Safa, Fire from Marwa Safa, with its meanings of “clarity” and “solid ground,” becomes the foundation of the Kaaba: Abraham begins with purification...